Spiritual Meaning of GENESIS 27:1
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AC 3491. Verse 1. And it came to pass that Isaac was old, and his eyes were dim that he could not see; and he called Esau his elder son, and said unto him, My son; and he said unto him, Behold me. "And it came to pass that Isaac was old," signifies when the state was at hand; "and his eyes were dim that he could not see," signifies when the rational desired to enlighten the natural with the Divine; "and he called Esau his elder son," signifies the affection of the good of the natural, or the good of life and said unto him, My son and he said unto him, Behold me," signifies presence from being foreseen and provided.

AC 3492. And it came to pass that Isaac was old. That this signifies when the state was at hand, is evident from the signification of "growing old," as being the presence of a new state; for in the Word old age" signifies both the putting off of a former state, and the putting on of a new one; and this for the reason that old age is the last of age, when corporeal things begin to be put off, and with them the loves of the preceding age, and thus when the interiors begin to be enlightened, for these are enlightened when corporeal things are removed and also because the angels, who perceive in a spiritual manner the things that are in the Word, have no longer any idea of any old age, but instead of it an idea of new life, thus here an idea that the state was at hand, namely, that the Divine rational which is represented by Isaac desired a natural corresponding to itself, that is, one that would also be Divine.

AC 3493. And his eyes were dim that he could not see. That this signifies when the rational desired to enlighten the natural with the Divine, is evident from the signification of "eyes," as being the interior or rational sight (n. 2701); and from the signification of " seeing," as being to perceive and understand (n. 2150, 2325, 2807); hence when the eyes are said to be dim," it signifies that there is no longer any perception, here, no perception of those things which are in the natural; and this being the signification of these words, it is signified that the rational desired to enlighten the natural with the Divine. How the case herein is may be seen from what has been said and shown before concerning the rational and natural in man when he is being regenerated, namely, that the rational is regenerated before the natural, for the reason that the rational is more interior and thus nearer to the Divine; and also because it is purer, and thus fitter to receive the Divine than is the natural; and further because the natural is to be regenerated through the rational, as may be seen above (n. 3286, 3288, 3321).

[2] When therefore the rational has been regenerated and not the natural, the former appears to itself to be dim-sighted, because there is not correspondence for the rational has its sight from the light of heaven, and the natural has its sight from the light of the world; and unless there is correspondence, the rational can see nothing which is in the natural, all therein being to it as shade, or even as thick darkness. But when there is correspondence, then the things in the natural appear to the rational in light, because the things which are of the light of the world are then enlightened by those which are of the light of heaven, and thereupon become as it were translucent. But these things appear letter from what has been before said and shown concerning correspondence (n. 2987, 2989, 2991, 2996, 3002, 3138, 3167, 3222, 3223, 3225, 3337, 3485). Hence it may in some sort be apprehended that by the words, "the eyes of Isaac were dim that he could not see," is signified that the rational desired to enlighten the natural with the Divine, that is, to make it also Divine, for in the supreme sense the Lord is treated of; which may consequently be illustrated by what takes place with man when being regenerated, as before mentioned, for the regeneration of man is an image of the Lord’s glorification (n. 3043, 3138, 3212, 3296, 3490).

AC 3494. And he called Esau his elder son. That this signifies the affection of good of the natural, or the good of life, is evident from the representation of Esau, as being the Divine good of the natural (n. 3300, 3302, 3322); and because the good of the natural is that which appears in the affection and life, therefore it is the affection of good of the natural, or the good of life, that is here represented by Esau. The affection of good in the natural, and the derivative good of life, is what is called the "elder son; "but the affection of truth, and the derivative doctrine of truth, is what is called the "younger son." That the affection of good, and the derivative good of life, is the "elder son," that is, the firstborn, is evident from the fact that infants are first of all in good, for they are in a state of innocence, and in a state of love toward their parents and nurse, and in a state of mutual charity toward their infant companions; so that good is the firstborn with every man. This good, into which man is thus initiated when an infant, remains; for whatever is imbibed from infancy enters into the life; and because it remains, it becomes the good of life; for if man should be without such good as that which he has derived from infancy, he would not be a man, but would be more of a wild beast than any in the forest. This good does not indeed appear to be present, because all that is imbibed in the infantile age does not appear otherwise than as something natural-as is sufficiently manifest from walking, and from the other motions of the body; from the manners and decorums of civil life; also from speech, and various other things. From this it may be seen that good is the "elder son," that is, the firstborn, and consequently that truth is the "younger son," or is born afterwards; for truth is not learned till the infant becomes a child, a youth, and an adult.

[2] Good as well as truth in the natural or external man is a " son," that is to say, a son of the rational or internal man; for whatever comes forth in the natural or external man flows in from the rational or internal man, and from this also comes forth and is born that, which does not come forth and is not born therefrom is not a living human thing; it would be as you might say something sensuous corporeal without a soul. From this it is that both good and truth are called "sons," and indeed sons of the rational. And yet it is not the rational which produces and brings forth the natural, but it is an influx through the rational into the natural, which influx is from the Lord. Therefore all infants who are born are His sons, and afterwards when they become wise, in so far as they are still infants, that is, in the innocence of infancy, in the love of infancy toward their parent, now the Lord, and in the mutual charity of infancy toward their infant companions, now their neighbor, so far they are adopted by the Lord as sons.

AC 3495. And said unto him, My son; and he said unto him, Behold me. That this signifies presence from being foreseen and provided, is evident from the signification of "calling him and saying to him, My son," as being from what was foreseen and provided, because it is predicated of the Lord‘s Divine; add from the signification of "saying unto him, Behold me" (which is the reply) as being presence.

Author:  E. Swedenborg (1688-1772).

Design:  I.J. Thompson, Feb 2002.

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